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(0.30) (Luk 9:48)

sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

(0.30) (Luk 9:48)

tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

(0.30) (Luk 9:44)

tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

(0.30) (Luk 9:26)

tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

(0.30) (Luk 9:23)

tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

(0.30) (Luk 8:36)

tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

(0.30) (Luk 8:29)

tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

(0.30) (Luk 8:10)

tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

(0.30) (Luk 6:17)

tn There is no verb in Greek at this point, but since “a large crowd” (see preceding) is in the nominative case, one needs to be supplied.

(0.30) (Luk 4:41)

tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

(0.30) (Luk 3:17)

sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

(0.30) (Luk 2:35)

sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

(0.30) (Luk 2:7)

sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

(0.30) (Luk 1:68)

sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

(0.30) (Luk 1:59)

sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

(0.30) (Luk 1:64)

tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.

(0.30) (Luk 1:55)

tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.

(0.30) (Luk 1:42)

sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

(0.30) (Luk 1:20)

sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

(0.30) (Luk 1:22)

tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.



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